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It may therefore as well be attributed to the catholics as to them. The truth of the matter seems to be this: the emperor knew very little about the Christians, and took up this opinion from common report. He very probably heard that some Christians did use such kind of amulets, on which, among other things, the name of Serapis was engraved: and as the heathens, in a like situation, would pay a particular regard to the god from whom they expected the cure, and were continually in the use of joining together the worship of all sorts of deities; to him it would appear a very natural conclusion, that the Christians who used these amulets worshipped Serapis as well as Christ.

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SECTION XXII.

An Examination of Montfaucon's Figures.

By an examination of particulars, as given by Montfaucon himself,, I shall clearly prove that these gems are of heathenish origin. Many of the figures and inscriptions on them are to the last degree obscene and idolatrous, and consequently could not be the production of any Christian sect whatever: they must be pagan, and for the most part Ægyptian. It appears to me," says Beausobre, altogether incredible that a sect which made profession of Christianity, should ⚫ have adopted the monsters adored by the Ægyptians; or that a man, who boasted of deriving his doctrine from Matthias, and from an interpreter of St. Peter, and who received the gospels ⚫ and the epistles of St. Paul, should make images of the Deity, at a time when Christians had the most excessive aversion to all sorts of images, even the most innocent."

The first class of figures in Montfaucon is of such as have at the top a cock's head, whichr refers to the Sun, or his influences, as he himself owns. The figures in this class are thirty-six, and are all after the Egyptian manner. Notwithstanding therefore the word Abraxas be found on some of these, it is no proof that they were the productions of the Basilidians, since they refer to no doctrine of Christianity, nor to any of their peculiar notions. It may be rather conjectured from hence, with some degree of probability, that the word was of heathenish origin, perhaps invented and used by the oriental cabbalists, from whom they adopted it, together with other philosophical arcana.

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His second class is of such as have the head, or body, of a lion. The inscription on these is most commonly Mythras. The lion we know to be an Egyptian hieroglyphic for strength, and also for the vehement heat of the sun; from the figure being radiated, there can be no doubt but it refers to the sun; this joined with the inscription Mythras, shews that it is of heathenish and Ægyptian origin.

His third class is of those stones, which either have the figure of Serapis, or his name, inscribed on them. One of these represents, on one side, Isis sitting on a lotus naked, with the moon placed on a radiated head; her right hand is raised up, and in her left hand she holds a whip; before her stands an ape, or cercopithecus, in a very obscene posture. The inscription

• Hist Manich. T. ii. cap. iv. p. 51.

b Abraxas cum galli capite triginta sex numero proferimus Gallus sine dubio symbolum solis est, qui flagellum tenet, quasi concitandis equis. Aliquando etiam sol vocatur. Huic galli caput tribuitur, quia hæc avis solem prænuntiat: ubi observandum, schemata hæc omnia Abraxaa vel ad solem, vel ad ejus operationes referri, quemadmodum et aliæ pene omnes Ægyptiacæ figuræ. Mon. ubi sup. p. 358.

• Abraxæa secundæ classis schemata frequentissime occurrunt, variisque modis. Ibid. lib. 3. cap. 4. n. 1. p. 360. Aliquando item leonem designant, modo stellis stipatum, modo radiis fulgentem. Sæpe figuram radiatam effingunt capite leonino, serpentino corpore. Pal. Græ. p. 178. See also p. 546 of this chapter, note .

In aliquâ vero gemmâ Capelliani Musei- -Isis loto in sidens nuda, cum lunâ impositâ capiti radiato dexteram erigit, sinistra flagellum tenet: in conspectu vero ejus, simia erecta cum ithyphallo. Circum autem inscribitur, Eis Zeus Σspanis,

unus Jupiter Serapis. Ab alterâ vero gemmæ facie altera in-
scriptio legitur, ubi Abraxas memoratur. Ibid. p. 178. In
tabulâ sequenti alia D. Capelli Senatoris Veneti Isidem repræ-
sentat flori lòti insidentem, ante quam simia est aut cercopi-
thecus cum inscriptione, Eis Zeus Zeparis-In posticæ partis.
inscriptione nihil intelligitur usque ad nomen Abraxas
Alia imago Serapidem repræsentat, victoriam manu tenentem
-Serapis hic car em Cerberum trino capite ad pedes habet,
quo confirmabatur id, quod supra dicebamus, nempe, Serapi-
dem pro Plutone habitum fuisse. Antiq. Ex. p. 362. In aliis
lapillis Isis foto insidens, vel Apis stipatus stellis, conspicitur.
Est ubi videas ranas insculptas, cancros, monstra varia ex ani-
malibus composita. Obscœnæ passim figuræ, inter hujus-
modi symbola deprehenduntur; phalli, ithyphalli, et similia:
quæ omnia quâ mente cum Christianis mysteriis homines illi,
qui sese Christianos mentiebantur, admiscuerint, quis divinare
possit Pal. Gr. p. 179.

is, Serapis is the one Jupiter.' This, and several others in the same plate, are extremely ob scene; and though the word Abraxas is found there, yet from several of the symbols it plainly appears that they are pagan, and the god to whose honour they were consecrated was Bacchus, as will be more apparent from some under the next class. The situations of some of the figures, which are particularly mentioned in the quotations, together with the introducing Serapis, Cerberus, and Apis, demonstrate plainly that these stones are monuments of pagan Ægyptian superstition.

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On the gems of the fourth class are sphinxes, apes, and other animals of that sort. He particularly describes one having on it a winged sphinx, with a serpent placed just before it. The head of the serpent is ornamented with those insignia which are appropriated to Ægyptian deities; and on the reverse is this inscription, To the honour of father Bacchus.' From which inscription, considered in connection with the symbols which we have mentioned as belonging to this class, it plainly appears that Bacchus was the deity in honour of whom these gems were wrought. And as Macrobius hath informed us that Apollo and Bacchus are the same deities, the conjecture and observations of Beausobre are confirmed, that Abraxas, or Abrasax, is derived from two Greek words, which signify Magnificent Saviour. For the epithet apos, the first part of Abrasax is particularly applied to Apollo and to Bacchus. No objection can be framed against this from the name Serapis being so often used in those of the former class; for Serapis is there said to be the one Jupiter. On other gems, as Montfaucon asserts, he was considered as the same with Pluto. It seems therefore that the attributes and insignia of Apollo and Bacchus may with propriety, in the Egyptian mythology, be also given to him. This appears to have been really the case; for the further back we trace the Greek theogony, which undoubtedly owed its origin to the Ægyptian and oriental mythology, the more clearly we see that Jupiter, Pluto, Sol, and Bacchus, are the same. It is to the present purpose to observe that apos is an epithet applied to the god Iaw, which is a name frequently found on these gems, and even joined with Abraxas.

This name is frequently found on the gems of Montfaucon's fifth class. On these also there are human figures, and joined with the name Iao, are the names & Sabaoth, Adonai, Eloai, &c. It is from hence that the strongest argument hath been drawn to prove that these gems belonged

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Sphinges atque simiæ similiter in hisce lapillis occurrunt. Quæ ex museo sanctæ Genovefæ est imago, sphingem exhibet alatam, quæ serpentem coram se positum habet, et ornatum capitis gestat Ægyptiacis numinibus proprium. In posticâ parte circa uvam legitur hæc inscriptio, Hon. Pat. Bib. quæ significat, ut R. P. Molinetus putat, Honori Patris Biberi aut Liberi. Ibid. P. 364.

b Aristoteles, qui theologumena scripsit, Apollinem, et Liberum patrem unum eumdemque Deum esse, cum multis argumentis asserit, &c.—Euripides, in Licymnio, Apollinem Liberumque unum eumdemque Deum esse significans, scribit, Δεσποτα φιλοδάφνε, Βακχε, Παιαν, Απολλον, ευλυρε. Nulla ex his dubitatio fit Solem ac Liberum patrem ejusdem numinis habendum. Absolute tamen hoc argumentis liquidioribus adstruetur. In sacris enim hæc religiosi arcani observatio tenetur, ut sol cum in supero, id est, in diurno hemisphærio est, Apollo vocitetur: cum in infero, id est nocturno, Dionysus, qui est Liber pater, habeatur-Solem Liberum esse, manifeste pronuntiat Orpheus hoc versu :

Ήλιος, ὃν Διονυσον επίκλησιν καλεύσιν.

Macrobii Sat. 1. i. c. 18. p. 199, 200, 202.

Je croi donc qu' Abraxas ou Abrasax est composé de deux mots Grecs. Le premier est Apos, qui a diverses significations, mais, entr' autres, celles de Beau, de Magnifique. C'est une epithète ou un attribut du Dieu appellé Iao, comme on le voit dans cet oracle d'Apollon de Claros:

Χειματι μεν τ' Αϊδην, Δια δ' ειαρος αρχομένοιο
Ηέλιον δε θέρει, μετοπωρῳ δ' αέρον Ιαω.

Mais apos signifie aussi Beau, Superbe, Majestueux; de la

vient apa Cavav de Euripide, pour dire une démarche superbe, majestueuse- -Dans les vers que je viens d'alléguer, Iao est Bacchus. Mais Bacchus est le Soleil-alpos est une epithète du Soleil. Le second mot Grec dont Abrasax est composé, est ou celui de Σaw qui est souvent employé dans Homère, et qui veut dire, sauver, guérir,' ou celui de Σz qui signifie salut, santé.'-Et ce qui confirme encore cette conjecture, c'est la figure LXIX. de Chifflet, dont l'inscription commence par les mots Grecs, Ayw oa Zaw a A. Q. Ces paroles sont prononcées par Abraxas, dont le nom vient aussi-tot après. C'est moi, dit il, qui vous conduis, vous et tout ce qui vous regarde. C'est moi, qui vous conserve, ou qui vous sauve. Je suis Alpha et Omega. Il y a au dessous de l'inscription un serpent qui rient sa queue dans sa gueule, et dans le cercle qu'il décrit, ces trois lettres Gregues TEE, qui sont le nombre 365. Le serpent, qui est d'ordinaire un emblème de l'éternité est ici celui du soleil et de ses revolutions. Hist. de Manich. Tom. ii. p. 55, 56. n. vii.

d Serapis hic canem Cerberum trino capite ad pedes habet: quo confirmabatur id quod supra dicebamus, nempe Serapidem pro Plutone habitum fuisse. Mont. An. Ex. p. 362. • Εἰς Ζευς, εἰς 'Αδης, εἰς Ήλιος, εἰς Διόνυσος. Ηujus versus auctoritas fundatur oraculo Apollinis Clarii. Macrob. Sat. 1. i. c. 18 p. 202. f See p. 350, note c.

Quinta eorum, quæ figuras exhibent humanas vel alatas vel alis carentes. Mont. An. Ex. p. 358. Voces law, Σaταων, Αδωναί, Αβραξας, Μιθραξ, frequentissime occurrunt. In aliquo lapide juspide ejusdem Capelliani musei, ubi ab alterâ gemmæ facie figura visitur humano corpore galli gallinacei capite, cruribus et tibiis in serpentum capita desinentibus, quæ dextrâ flagellum, sinistrâ scutum, tenet, voce la inscriptum, barbaris aliis circumpositis nominibus. Pal. Græ. p. 179.

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to some Christian sect, because these are the names of the true God in the Old Testament. But an observation of Origen in his answer to Celsus, will set aside the force of this. He says they who framed these incantations being neither well skilled in magic, nor rightly understanding the sacred scriptures, have mixed together things of different sorts. Thus from magic they have got Jaldabaoth, Astaphæus, and Horæus. From the Hebrew scriptures they have taken the Hebrew names Iao, Sabaoth, Adonai, Eloai. Wherefore Origen esteemed it no proof that these incantations belonged to Christians, because the Hebrew names of the true God were mixed with others. On the contrary, he asserts that they belonged not to any Christian sect, but to those who were aliens from our common salvation, and who never would give the title of Saviour, or God, or Master, or Son of God, to Jesus. One of the gems of this fifth class which has Iao on the face, is inscribed on the reverse with these words: Grant me favour and victory, because I have • uttered thy hidden and ineffable name.' This is founded on a superstitious notion which was entertained among some of the Jews, that whoever could rightly pronounce the name Jehovah, had great favour with God, and could even work miracles. This then is more likely to be the work of some magician, than an amulet belonging to any Christian sect. Montfaucon mentions two under this class with the name Alexander on each of them. These are undoubtedly of heathenish origin, and were probably intended for the same purpose as those mentioned before, which the people of Antioch used in order to drive away diseases.

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In the sixth class is inserted the description of a costly monument, with the word Abraxas on it. The figures are exceedingly obscene, and undoubtedly heathenish. In the same plate is another, with an Osiris treading upon the heads of two crocodiles. Can any thing be more plainly pagan and Ægyptian?

SECTION XXIII.

These Gems were all undoubtedly heathenish.

THESE and many others are so clearly of pagan origin, that it is somewhat wonderful Montfaucon could make such large collections, and yet not perceive this. And it is more wonderful still that a learned writer of our own, who is sometimes sufficiently cautious, especially with respect to charges brought against heretics, should approve of such explications. His opinion of the Basilidians must be very low indeed, to think that they who professed themselves Christians, could adopt the Roman and Ægyptian deities into their worship, and even be the means of transmitting the Ægyptian idolatry to the Romans. He carelessly quotes a passage from Prudentius as if to prove this; when it is most evident that Prudentius is inveighing against the heathen

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• Ότι οἱ ταυτα συνταξάμενοι, ετε τα μαγειας νοήσαντες, ετε τα των θείων γραφων διακριναντες, παντ' εφυραν από μεν μαγειας τον Ιαλδαβαων, και τον Ασαφαίον, και τον Ωραίον. από δε των Εβραικων γραφων, τον Ιαω παρ' Εβραιος ονομαζόμενον, και τον Σαβαώθ, και τον Αδωναιον, και τον Ελωάιον. 7. A. Contra Cels. 1. 6. p. 297. Cantab. Opp. T. i. p. 656. D. E. Bened. b Ὡς 8 Χρισιανων λόγες, αλλα παντη αλλοτριων σωτηρίας, και εδαμως επιγραφομένων Ιησεν, η Σωτηρα, η Θεον, η 11000naλov, n viov 8. Con. Cels. lib. 6. p. 296. Cantab. Opp. Tom. i. p. 654. D. Bened.

Ab alterâ gemmæ facie ita legitur, Aos moi xapiv viny ότι είρηκα σε το κρυπτον και αλιχωφνον ονομα, reliqua ignota et barbara sunt. Eorum vero sensus est. Da mihi gratiam et 'victoriam, quia occultum et ineffabile nomen tuum pronuntiavi. Illud autem ineffabile nomen in alterâ gemmæ facie expressum est. law apud Græcos, veteres autem a exprimunt. Vocem Αλιχωριον barbaram, forte pro ανεκφώνητον positam, ineffabile vertimus. Pal. Græ. p. 179.

d In alia ejusdem (Capelliani Musei) δος χαριν Αλεξανδρο da gratiam Alexandri. In aliâ vero gemmâ legitur AxeЯavSpa. Quo pertineat autem Alexander vel Alexandra, ignora mus. Pal. Græc. p. 179.

• En duo Abraxæa schemata-Ambo in lapide nigro Ægyptiaco, quem vocant basalten. Primum est quinque pollicum longitudine, latitudineque trium. In sublimiore lapidis parte est quadratum oblongum et fastigiatum ut fron tispicium templi. In fastigio autem Iaw descriptum estet nomen Abrasax. Ad dextram et ad sinistram frontispicii illius hinc et inde duo cercopitheci manus efferentes versus Iaw, quasi venerabundi, hoc gestu, xai Ty т8 aidole eyepoel honorare videntur. Sub frontispicio illo vir, cujus caput ornatu Ægyptiaco distinguitur, alas et caudam avis habetHic etiam stupendus τη τε αιδοις εγερσει— In hoc item schemate Osiris conspicitur. Isis loto insidens, et aliquot aves--Sequens schema, non minus singulare, ejusdem circiter atque præcedens magnitudinis est, ex lapide nigro quem basalten vocant, qui lapis ad utramque partem insculptus est. In alterâ facie Osiris, insolitam habens formam, qui duobus pedibus, ducrum crocodilorum capitibus insistit. Capite gestat caput aliud suo majus, cui imponitur calathus, Serapidis symbolum frequens. An. Ex. p. 370. Pl. 167.

Hæc Basilidis figmenta ex Ægypto Romam migrâsse constat. Nam in gemmis hisce Basilidianis, Romanorum interdum Deorum figuras ex unâ parte, et vocabula illa Abraxaa ex alterâ; atque in nonnullis, Deorum simul Latinorum,

Ægyptians and Romans, on account of that multiplicity of senseless stupid objects, which they adored as Gods. Are the Basilidians to be blamed because the Romans adopted the Ægyptian deities? It is well known they had done this before Basilides was in being, with respect to other nations as well as Egypt.

SECTION XXIV.

From hence came the superstitious Custom of using Abrasadabra as a Charm.

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It is not improbable that from thisjword Abrasax came the superstitious custom of writing the word Abrasadabra upon a slip of paper, in order to cure a semitertian ague. The most ancient writer, who speaks of this, is Serenus Samonicus, preceptor to the younger Gordian. He certainly did not make profession of Christianity; and from hence there is a collateral probability that it was a heathenish charm. Notwithstanding this, Montfaucon, for what reason I do not know, unless because he was determined to father every thing superstitious upon the Basilidians, makes him one of that sect.

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SECTION XXV.

Beausobre's Observations on Chifflet, and Arguments against these Gems being Christian.

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I HAVE argued from the figures given us by Montfaucon. Beausobre, whose remarks are directed principally against Chifflet, is much of the same opinion; and though he gives due commendation to Chifflet's performance, yet he asserts, in opposition to him, that the engravings on these stones are evidently Ægyptian figures of the Sun, of Mercury, of Bacchus, of Hecate or the Moon, of Isis, Serapis, and other deities worshipped in Egypt. And he argues against these gems being the invention of the Basilidians.

First, from the incredibility of the thing in itself, that a professor of the religion of Jesus, and a philosopher, should make images of the Deity, at a time when Christians had an unconquerable aversion to such figures; and especially, that he should make such monstrous and obscene ones.

Secondly, he further argues from the silence of the fathers, who wrote against and confuted the Basilidians. Irenæus says not a word of such usages. But should it be said Irenæus wrote in the west, and therefore might not be so well acquainted with their customs, he observes that Clement, who lived at Alexandria, in the very center of the Basilidian heresy, would certainly have taken notice of, and reproached them for such impurity and gross idolatry, if it had prevailed among them. Besides, as most of these antiquities are precious stones, they were not used merely as amulets, but as seals or rings. Clement therefore would have had occasion to speak of such things in his Pædagogue. For he mentions, and inveighs against superfluous ornaments, particularly pearls and precious stones. The figures attributed to the Basilidians are en

Ægyptiorumque symbola commixta cernimus: ad quod Prudentius sane alludere videtur:

Isis enim, et Serapis, et grandi simia cauda,
Et crocodilus, id est, quod Juno, Laverna, Priapus.
Hos tu, Nile, Deos colis, et tu Tybris adoras.

Contra Symmach. 1. 2. v. 868. Middleton Antiq. p. 76.

a On écrit ordinairement Abracadabra, mais il faut ecrire Abrasadabra. Le C, dans les inscriptions Grecques, est un S, comme tout le monde le sait. Beaus. Hist. M. p. 56. note.

b Mortiferum magis est, quod Græcis hemitritæum
Vulgatur verbis, hoc nostrâ dicere linguâ
Non potuere ulli, puto, nec voluere parentes.
Inscribis chartæ, quod dicitur Abracadabra,

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Sæpius et subter repetis; sed detrahe summam,
Et magis atque magis desint elementa figuris
Singula, quæ semper rapies, et cætera figes,
Donec in angustum redigatur litera conum

His lino nexis collum redimire memento, &c.
Serenus Samonicus de Medic. N. 53. p. 1598, Fol. Mattaire.

Quod inventum Quintus Serenus Samonicus, Basilidianus
(médecin Basilidien. Gal.) in carminibus suis posuit, ubi
suadet ut in chartâ describatur. Ann. Ex. p. 377.
d Hist. de Man. Tom. ii. p. 50, 51, 57.

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• Λιθος δε πελιες η χλωρός μειρακιώδες εςι τεθηπέναι. επί γαρ τα διαυγη των λιθιδιών- ἱεσθαι δεν αλλ' η ανοη των ετιν ανθρώπων· τελεως δε ηγνοηκότων το θελημα το 18. x. T. λ. Clem. Pædag. 1. 2. cap. 12. p. 206. B. C. 207. B. ed. Paris. p. 241, 242, ed. Potteri.

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graved on such kind of stones. As he never inveighs against these, or accuses the Basilidians of using them, it is most certain they were not accustomed to have such. To which may be added, that in his treatise of the best manner of living, where he lays down rules concerning the rings, which Christians may wear consistently with their profession, he strictly forbids their having on their stones or seals, the representation of idol deities; because they are objects on which a Christian cannot even look without sin. He earnestly warns them against every representation which was contrary to decency and modesty. Could he then omit cautioning the faithful at Alexandria against the use of those abominable figures which are now ascribed to the Basilidians; especially as he scruples not, on all fair occasions, to attack the followers of this sect? These figures have every characteristic of the things which he absolutely forbids: they are idolatrous, they are immodest, they are to the last degree obscene.

To Clement succeeded Origen. But Origen, so curious to dive into the sentiments and practices of heretics, says not one word either about Abraxes of Basilides, or the magic and obscene figures of his followers, though he had the fairest opportunity to have done it, when treating at large about the oriental cabbalistic philosophy, and the magic of others in his answer to Celsus.

Eusebius, Cyril of Jerusalem, St. Jerom, and Theodoret, who all lived in the East, are equally silent on this head; and yet certainly there must at that time have been a very great number of these precious stones; since after the lapse of so many ages such quantities are every where found in the cabinets of the curious.

SECTION XXVI.

Further Observations on Chifflet.

BEAUSOBRE after a particular examination of many of the figures in Chifflet, observes, that they rather overthrow than confirm the system advanced by that writer; because it evidently appears from the figures themselves that they are pagan, and of Ægyptian origin, and could not belong to any sect of Christians. He mentions one of these engravings, which represents the figure of a man carrying a sheep on his shoulders, the idea of which he thinks might be taken. from the parable of the good shepherd; and he imagines it might belong to the Simonians; since the impostor Simon, in imitation of our Saviour's expression in that parable, said that his Helena was the wandering sheep, which he, the good shepherd, was come to seek and to save. Beausobre proceeds to shew that those gems which have the names of Abraham, or Isaac, or Jacob on them; or the God of either of those patriarchs; or which have the words Sabaoth, or Adonai, or Eloai, are the inventions of the cabbalists, or of the Egyptian magicians. Whoever reads him with attention, will plainly see the same conclusion following from his observations on Chifflet's figures, which I have drawn from those of Montfaucon.

SECTION XXVII.

Of the Names of Angels found on those Gems.

d

As to the names of angels, which Montfaucon asserts were in use among the Basilidians, it

* Ου γαρ ειδώλων προσωπα εναποτυπώτεον οἷς και το προσέχειν απείρηται η κυπελλα τοις σωφρονεσιν πολλοί δε των ακολαςων γεγυμνωμένες εχεσι της ερωμενος, η τας έταιμας· ὡς μηδε εξελήσασιν αυτοις λήθην ποτε εγγενεσθαι δυνηθηκαι των ερωτικών παθημάτων, δια την ενδελεχη της ακολασίας rouvrov. Clem. Alex. Pæd. lib. 3. cap. 11. p. 247. A. Paris. p. 289. Potteri.

b On y voit un homme nud, mais sans aucune marque immodeste, qui charge avec beaucoup de peine une brebis sur son épaule. Cela a tout à fait l'air de la parabole du Bon

VOL. IV.

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